A64611:1256
The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…
The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinity / first Englished by D. Henry Parry, and now again conferred with the best and last Latin edition of D. David Pareus, sometimes Professor of Divinity in Heidelberg ; whereunto is added a large and full alphabetical table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversy, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theological miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the original Latin copy by A.R.The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.
London: printed by James Young, 1645
Title page: Internet Archive scan of the Early English Books microfilm
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
By these grounds it is easy to dissolve and assoil most of the sophisms and cavils, with which at this time both the Schwenkfeldians, hard Ubiquitaries are wont to gloss and blanch that their real communicating of essential properties in natures, and their Eutychian deifying of Christs flesh, and to thrust the same upon the simple for the true majesty of Christ himself. For thus they reason: The office and benefits of the Mediator, his Redemption, intercession, purging from sins, quickening, sitting at the right hand of the Father, his dominion and Lordly power over all creatures, his presence with the Church, beholding, ruling all things, raising the dead, judging both quick and dead, all these agree to Christ according to both natures: Therefore the hum• ••y, as well as the divinity, is also it self really omniscient, searcher of hearts, omnipotent, present in the substance of his body, at the same moment, in all places, doth of it self know all things, hear our complaints and prayers, give the holy Ghost, and work ⟨p. 287⟩by him in the hearts of the chosen, faith and conversion: and to conclude, in respect of these things, the humanity it self also is for it self adorable, and to be adored, as well as the God-head. To these, and the like, there is one, and a ready answer, namely: That it is ill going from the person, and from the office and honour of the person, to the properties and operations of the natures: Or, The society and conjunction of the office and honour, doth not cause or infer the same properties or operations of both natures: Or, In the affirmation of the office and honour are not signified the same properties of both natures, nor the working of the same operations; but the conjunction or concurrence of distinct operations, proceeding from distinct properties, to the same effect or action Theantropall, that is, of God and man. The reason is, Because of redemption, quickening, adoration, and the like, which are the functions, benefits, and worship of the whole person, there are moe and diverse manners and parts, which will agree really to one and the same person, but not to one and the same nature, but some to the God-head only, some only to the manhood. Wherefore this Major of the reason is false:
By these grounds it is easie to dissolve and assoile most of the sophismes and cavils, with which at this time both the Swenckfieldians, ard Ubiquitaries are wont to glose and blanch that their reall communicating of essentiall properties in natures, and their Eutychian deifying of Christs flesh, and to thrust the same upon the simpe for the true majesty of Christ himselfe. For thus they reason: The office and benefits of the Mediatour, his Redemption, intercession, purging from sins, quickning, sitting at the right hand of the Father, his dominion and Lordly power over all creatures, his presence with the Church, beholding, ruling all things, raising the dead, judging both quick and dead, all these agree to Christ according to both natures: Therefore the hum y, as well as the divinity, is also it selfe really omniscient, searcher of hearts, omnipotent, present in the substance of his body, at the same moment, in all places, doth of it selfe know all things, heare our complaints and prayers, give the holy Ghost, and work